Gopa Kumar

Gopa-kumära receives the gopäla-mantra from his gurudeva. Due to the influence of this gopäla-mantra, it becomes possible for him to travel to all abodes without restriction.

1. First, he takes darçana of the manifestations of Bhagavän that appear in this earthly realm, or Bhü-maëòala, such as Çré Çälagräma Bhagavän; the Deity manifestation of the Lord who is ensconced in the palace of the king; and the ancient Deity of Çré Jagannäthadeva.He sequentially describes their progressively greater glories. 
2. Then, by the influence of the chanting of his mantra, he reaches the planets of Svarga, Mahar, Janas, Tapas, and Satya, where one by one he has divine vision of the worshipable manifestations of the Lord who manifest in those abodes. Thus he also experiences Their transcendental excellences in succession. Yet Gopa-kumära does not experience complete happiness in those places.
3. Thereafter, he takes darçana of the manifestations of Bhagavän that are present in the eight coverings of the universe and arrives in the abode of liberation. In mukti-loka, the realm of liberation, Gopakumära sees the manifestation of the brilliance of the Supreme Person, but still, complete satisfaction eludes him. 
4. After this, in accordance with regulative principles, he performs saìkértana of the holy name, the most prominent of the nine processes of bhakti. By the potency of näma-saìkértana, he travels first to Vaikuëöha, then to Ayodhyä, and then to Dvärakä-puré. However, because in those realms the mood of aiçvarya, or awe and reverence for the Lord, is prominent, he cannot freely associate with the worshipful manifestations of the Supreme Person there.
5. Finally, Gopa-kumära returns to Våndävana manifest on earth, where he executes rägänugä bhakti, spontaneous devotional service that follows the moods of the eternal associates of Vraja. By the potency of his practice of rägänugä bhakti, he attains Goloka-Våndävana. There, he obtains his cherished goal – service to Çré Kåñëa, the son of the king of Vraja.

One should not conclude from this history that there is any difference in the tattva, or fundamental truth, of the various manifestations of Bhagavän. All manifestations of the Lord are complete, from Çré Çälagräma Bhagavän to Çré Nandanandana (Kåñëa, the darling son of Nanda Mahäräja). From the perspective of tattva, They are one, yet from the perspective of rasa, or the sweetness of transcendental relationships, Çré Nandanandana is the most excellent.

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